The Date of Rāmāyana

(5677-5577 BCE)

Vedveer Arya

Maharshi Vālmiki was the author of Rāmāyana and a contemporary of Sri Rāma. There were
at least two Vālmikis. Vālmiki I belonged to Bhrigu gotra. Shatapatha Brahmana, Matsya,
Vishnu and Bhāgavata Puranas relate that Varuna married Charshani and Hila who bore two
sons namely Bhrigu and Vālmiki. Taittiriya Prātishākhya (~6500 BCE) and Maitrāyaniya
Prātishākhya (~6500 BCE) quote a grammarian named Vālmiki. Mahabharata’s Drona Parva
refers to a Vālmiki of Bhrigu gotra. Udyoga Parva also refers to Vālmiki, a descendant of
Garuda, son of Kashyapa’s wife Vinatā and a devotee of Vishnu. Thus, there were two lineages
of Vālmiki i.e. Bhrigu and Kashyapa. Skanda Purana and Adhyātma Rāmāyana relate that
Vālmiki was born to brahmana parents and brought up by Kirātas. He was a robber by
profession in his youth but became a Rishi later. Seemingly, Vālmiki II, the author of Rāmāyana
was originally belonged to the Kashyapa gotra but brought up by Kiratas.

The astronomical dating of Rāmāyana

Sh. Pushkar Bhatnagar, Sh. PV Vartak and Sh. Nilesh Oak had attempted to calculate the birth
date of Rama based on internal astronomical evidence. The calculated dates are as under:

1. Sh. Pushkar Bhatnagar – 10th Jan 5114 BC

2. Sh. PV Vartak – 4th Dec 7323 BC
3. Sh. Nilesh Oak – 29th Nov 12240 BCE

First of all, we need to understand the linguistic evidence of the evolution of Sanskrit before
analysing the internal astronomical evidence. Panini clearly indicates the three distinct stages
of the evolution of Sanskrit i.e. Chandas (up to 10000 BCE), Samhita (10000-7000 BCE) and
Bhāshā (7000 BCE onwards). The Sanskrit of Chandas was the Vedic language of Rigveda,
Yajurveda, Samaveda and Atharvaveda. During the period of Chandas Sanskrit, the grammar
was limited to the rules of Sandhi and context free grammar only. The language of some
suktas of Atharvaveda belonged to the transition period (11000-9000 BCE) of Chandas
Sanskrit and Samhita Sanskrit. All Brahmanas and Upanishads have been written in Samhitā
Sanskrit around 10000-7500 BCE. During the period from 10000 BCE to 8000 BCE, Sanskrit
grammar has been evolved to an advanced stage. Consequently, Bhāshā Sanskrit came into
existence around 7500 BCE. All texts written in Sutra style or Laukika Anushtup meter had
been composed after 7500 BCE. We will discuss the evolution of Indic languages in Chapter
10.

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Vāmiki wrote Adikavya i.e. Rāmāyana in Laukika Anushtup meter and Bhāshā Sanskrit. He also
used 13 different meters (including Laukika anushtup) for writing slokas. The meters of Jagati,
Trishthup, Vipula etc. used in Ramayana are relatively well developed in comparison with the
same meters of the period of Chandas and Samhita texts. Therefore, Rāmāyana must be dated
after the period of Chāndas (Vedic) Sanskrit and Samhitā Sanskrit. Moreover, none of the
treatises written in Chandas or Samhitā Sanskrit refers to Rāmāyana. Thus, the linguistic
evidence clearly indicates that the date of Rāmāyana cannot be established before 7500 BCE.
Let us discuss now traditional and internal astronomical evidence.

The Traditional Date of Rāmāyana (5677-5577 BCE)

It is traditionally recorded that Rāma was born in the Treta Yuga. Mahabharata clearly
indicates that Rāmāyana occurred at the end of Treta Yuga. As stated in Adiparva, Sri Rama
flourished during the last centuries of Treta Yuga (त्रेताद्वापरय ोः संधौ रामोः शस्त्रभृतां वरोः, असकृत
पार्थिवं कषत्रं जघानामषि चॊर्ितोः |).25 The epoch of Tretā Yuga had commenced around 6777 BCE
considering the epoch of Krita Yugānta in 6778 BCE as indicated in Latadeva’s Surya
Siddhānta. The 60-year cycle and the Yuga of 1200 years were introduced in 6778-6777 BCE.
Thus, we can roughly fix the period of Tretā Yuga around 6777-5577 BCE and the date of
Rāmāyana around 5677-5577 BCE in the last century of Tretā Yuga. Seemingly, the concept of
differential duration of Yugas had been introduced in Dvāpara Yuga. Mahabharata, the epic
written in the beginning of Kaliyuga refers to 2400 years of Dvapara Yuga. Therefore, we have
to consider 2400 years of Dvapara Yuga and fix the period of Dvāpara Yuga around 5577-3177
BCE. Thus, traditional evidence indicates the date of Ramayana to be around 5677-5577 BCE
at the end of Treta Yuga.

Purānas speculate Valmiki to be the 24th Vyāsa and lived in the 24th Dvāpara Yuga and mention
that Ramayana occurred at the end of the 24th Tretā Yuga. Historically, there were many
Vyāsas but the imaginary concept of 28 Vyāsas was introduced only in the Gupta period. It is
illogical to believe that Parāshara, the father of Vyāsa lived in the 26 th Dvapara, Jatukarnya,
the teacher of Vyāsa lived in the 27th Dvāpara and Vyāsa lived in the 28th Dvapara. There is no
traditional or literary evidence to support the date of Valmiki in the 24 th Dvāpara Yuga.
Therefore, we can ignore the speculative concept of 28 Vyāsas and the date of Valmiki in the
24th Tretā Yuga.

The Birth Date of Rāma and the Exaltation of Planets

Vālmiki Rāmāyana gives the details of the birth dates of Rāma, Bharata, Lakshmana and
Shatrughna.1 Rama was born on the 9th tithi of the 12th month i.e. Chaitra month, Punarvasu
nakshatra, Karkata lagna. All five planets were exalted on the birth date of Rama. Bharata was
born in Pushya nakshtra and Mina lagna. Lakshmana and Shatrughna were born in Ashlesha
nakshatra and Kulira (Karkata) lagna. Rama and his three brothers were incarnated from
Vishnu.

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तत यज्ञे समाप्ते तु ऋतूनाम् षट् समत्ययुोः | ततोः च द्वािशे मासे चैत्रे नावर्मके र्तथौ || 8
नक्षत्रे अर्िर्त िै वत्ये स्व उच्छ संस्थेषु पंचसु | ग्रहे षु ककिटे लग्ने वाक्पता इं िुना सह || 9
प्र द्यमाने जगन्नाथम् सवि ल क नमस्कृतम् | कौसल्या अजनयत् रामम् सवि लक्षण संयुतम् || 10
र्वष् ोः अधिम् महाभागम् पुत्रम् ऐक्ष्वाकु नंिनम् | ल र्हताक्षम् महाबाहुम् रक्त ओष्टम् िुं िुर्भ स्वनम् || 11
भरत नाम कैकेय्याम् जज्ञे सत्य पराक्रमोः | साक्षात् र्वष् ोः चतुथि भागोः सववोः समुर्ित गुणैोः || 13
अथ लक्ष्मण शत्रुघ्नौ सुर्मत्रा अजनयत् सुतौ | वीरौ सवि अस्त्र कुशलौ र्वष् ोः अधि समन्वितौ | 14
पुष्ये जातोः तु भरत मीन लग्ने प्रसन्न धीोः | सापे जातौ तु सौर्मत्री कुळीरे अभ्युर्िते रवौ || 15

It would be pertinent to establish the chronological history of Indian astrology before

discussing the exaltation of planets. The available text of Vedanga Jyotisha was written in
Laukika Anushtup meter by Shuchi during the Tretā Yuga around 6700-6500 BCE. Bharata
Nātyashastra refers to Shuchi, as one of the sons of Bharata Muni. Though Vedanga Jyotisha
refers to Lagna and Rāshi but it is mostly devoted to Muhurta Nirnaya for fixing the precise
timings of Vedic rituals. Evidently, early Vedic astrology was limited to only Muhurta Nirnaya.
Though the planets were known to the Vedic Rishis at least since later Rigvedic era but they
were not part of Vedic astrology. The Arundhati-Vasishtha observation (~10000 BCE) and the
Rohini Shakata Bheda observation (~9800-9300 BCE) as bad omens clearly indicate the
beginning of Indian astrology around ~9000 BCE.

Maya’s Surya Siddhanta (6778 BCE) was the beginning of the evolution of Siddhantic Indian
astronomy. A branch of Paitāmaha Siddhanta had also introduced the 60-year cycle based on
Jovian cycle of 12 years & the Chaitrādi calendar and followed the same epoch of 6778-6777
BCE when Jupiter was in Ashvini nakshatra. This new branch of Paitāmaha Siddhānta came to
be known as Brahma Siddhanta later. The traditional Paitamaha Siddhanta had introduced
the Saptarshi cycle of 2700 years in 6777 BCE assuming Saptarshis in Ashvini nakshatra around
6777-6677 BCE and continued the use of traditional 5-year Yuga cycle, the Māgha Suklādi
calendar and the scheme of Pausha-Ashādha intercalation. Nārada Siddhānta followed the
Chaitradi calendar whereas Bhāradvaja siddhanta followed Māgha Suklādi calendar as
indicated in Sumatitantra and Adhimasa prakarana of Dharmanirnaya-tithi-sarasangraha.2
Instead of the periodic intercalation (after every two and half years) as explained in Vedanga
Jyotisha, the Paitamaha, Narada and Bharadvaja Siddhantas of Treta Yuga had introduced a
new scheme of intercalation in which any months without a sankranti in Uttarayana period
would give the Pausha intercalation and in Dakshinayana the Ashadha intercalation.
Interestingly, the Lichchavi inscriptions of the 1st millennium BCE followed the intercalation
scheme of Paitamaha and Nārada Siddhantas as explained by Sh. Shankaraman Rajavamsi. 3
Seemingly, the Vasishtha Siddhanta was introduced around 5977 BCE 800 years after 6777
BCE. According to tradition, Vasishtha Siddhanta had commenced around 1299101 BCE,
432000 years before the beginning of Dvāpara Yuga. It indicates that Vasishtha Siddhanta
commenced when two-thirds of the Treta Yuga of 1200 years (6777-5577 BCE) had been
elapsed. Thus, Vasishtha Siddhanta might have commenced around 5977 BCE. The Romaka
Siddhanta was also introduced in Treta Yuga after 6777 BCE and the Paulisha Siddhanta might

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have been established during the Dvāpara Yuga (5577-3177 BCE) around 4500-4000 BCE.
Thus, we can conclusively fix the date of the beginning of Indian Siddhantic astronomy around
6778 BCE.

Evidently, the Siddhantic astronomy and the advanced planetary astrology had been well
established around 6778 BCE. John Playfair had demonstrated that the earliest date of
astronomical observations as recorded in the ephemeris currently used by Indian astrologers
was 4300 BCE. Thus, we have no information of the ephemeris used before 4300 BCE.
Therefore, it may be incorrect to calculate the exaltation of planets of Ramayana era based
on the modern ephemeris of Indian astrology. It is also quite possible that the verses referring
to the exaltation of planets and incarnation of Vishnu might have been interpolated or added
later in Bāla Kānda to describe Rāma as an incarnation of Vishnu. Seemingly, Valmiki, a
contemporary of Rama may not have described him as an incarnation of Vishnu. The following
slokas of the last Sarga of Yuddha Kanda unambiguously indicate interpolations in Vālmiki
Rāmāyana.4

शृण र्त य इिं काव्यं पुरा वाल्मीर्कना कृतम् | श्रद्दधान र्जतक्र ध िु गाि ण्यर्ततरत्यसौ ||
समागम्य प्रवासान्ते रमन्ते सह बान्धवैोः | शृण्वन्वन्त य इिं काव्यं पुरा वाल्मीर्कना कृतम् ||
पूजयंश्च पठं श्चनर्मर्तहासं पुरातनम् | एवमेतत्पुरावृत्तमाख्यानं भद्रमस्तु वोः ,
भक्त्या रामस्य ये चेमां संर्हतामृर्षणा कृताम् |

These slokas of Yuddha Kanda of Ramayana clearly mention that Valmiki wrote this Kavya in
ancient times. Evidently, these slokas are interpolations. Moreover, it may be incorrect to
compute the exaltation of planets based on the ephemeris evolved after 4300 BCE. Therefore,
the exaltation of planets mentioned in Rāmāyana cannot be taken as an absolute evidence.
In Indian astrology, the exaltation points of five planets, sun and moon are as under:

Deep exaltation point

1 Sun Aries (10o)
2 Moon Taurus (3o)
3 Mars Capricorn (28o)
4 Mercury Virgo (15o)
5 Jupiter Cancer (5o)
6 Saturn Libra (20o)
7 Venus Pisces (27o)

According to the author of Bundahisn, a Zoroastrian text, the exaltation point of Mercury was
traditionally located in Pisces and not in Virgo. Evidently, Mercury’s exaltation in Virgo might
have been introduced when Sun used to exalt in Leo in ancient times because Mercury’s
maximam elongation from the Sun would be only 27.8 degrees. Interestingly, the Thema
Mundi, a Zoroastrian horoscope shows the positions of planets at the beginning of the

4
Universe. It is also believed that all planets were exalted on that day. Undoubtedly, this chart
had been prepared around 10700-9700 BCE when the vernal equinox was shifted to Leo
around 10700 BCE. The positions of Planets as given in the Thema Mundi:

Sun sign
1 Sun Leo
2 Moon Cancer
3 Mars Scorpio
4 Mercury Virgo
5 Jupiter Sagittarius
6 Saturn Capricorn
7 Venus Libra

Evidently, there were different schemes of exaltations existed during different times.
Therefore, it may not be correct to establish the exaltation planets in Ramayana era based on
a later scheme of exaltation. Thus, the exaltation of planets cannot be a verifiable evidence
to establish the birth date of Sri Rama.

The reference of Chaitra as Dvādasha Māsa (the 12th month) also indicates the interpolation
of verses in Bāla Kānda when the Vaishākhadi calendar was in Vogue and Vasanta Ritu
commenced from Chaitra month around ~2000-1000 BCE. Most probably, the Vaishakhadi
calendar was introduced when Vasanta Ritu commenced from Vaishakha month after ~4000
BCE. Though the Chaitrādi calendar of Surya Siddhanta came into vogue after 6778 BCE but it
came into popular use only in Mahabharata era. Aryabhata & Latadeva wrote their treatises
based on Chaitradi calendar around 3150 BCE and 3101 BCE respectively. Thus, ancient
Indians continuously used only Magha Shukladi calendar (Amanta and Purnimanta) from
Vedic era to Mahabharata era. Therefore, Valmiki of Ramayana era certainly followed the
Magha Shukladi calendar.

A Comet in Mula Nakshatra: The Sheet Anchor for Dating of the Events of Ramayana Era

In Yuddha Kanda of Ramayana (4.51-52), Lakshmana describes the position of a comet in Mula
nakshatra when the Vanara army was ready to march towards Lanka.

नैऋितं नैऋितानां च नक्षत्रम् अर्भपीड्यते |

मूलम् मूलवता स्पृष्टं धूम्यते धूमकेतुना ||
सरम् च एति् र्वनाशाय राक्षसानाम् उपन्वस्थतम् |
काले कालगृहीतानां नक्षत्रं ग्रहपीर्ितम् ||

“The Mula nakshatra is badly aspected, in that it is touched by a comet risen with a tail of light
and tormented by it. It has arrived for the destruction of Rakshasas, for, the star seized by
death is oppressed by a planet in its last hour.”

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This amazing astronomical observation recorded in Valmiki Ramayana is indeed verifiable
which establishes a sheet anchor date for arriving the complete chronology of the events of
Ramayana era. Maharishi Valmiki clearly describes that a comet touched the root of Mula
nakshatra (prathama pada) when the star was oppressed by a planet almost at the same time.
Mula nakshatra’s Devatā is Nirriti which is well known as the Goddess of destruction.
Therefore, the appearance of a comet in Mula nakshatra is traditionally considered to be a
bad omen. As I have already explained based on the traditional evidence that Ramayana
occurred around 5677-5577 BCE. Venus was in Mula constellation around 22nd Aug - 3rd Sep
5635 BCE [as simulated by means of Stellarium 0.18.2 with algorithm of Delta T (JPL
Horizons)]. Interestingly, the Halley’s Comet (1P/Halley) had also entered Mula nakshatra on
23rd Aug 5635 BCE. The apparent magnitude of 1P/Halley was 2.14 on 23 Aug 5635 BCE, 1800
hrs. It was visible to naked eye after sunset between 23 rd Aug (magnitude 2.14) and 29 Aug
(magnitude 3.05). Thereafter, it had gradually faded away.

Since Ravana was born in Mula nakshatra, the appearance of Halley’s Comet in Mula
nakshatra in 5635 BCE has been assumed as an astrological indication of the destruction of
Rakshasas. Thus, we can conclusively fix the date of Rama-Ravana Yuddha in 5635 BCE.
Considering the importance of the earliest astronomical observation of Halley’s Comet during
Ramayana era, the comet must be named as “Ramayana’s Comet”.

The Chronology of the Events of Ramayana Era

Before proceeding on arriving the chronology of the historical events of Ramayana era, it is
pertinent to understand the evolution of Indian calendars. Entire Vedic corpus follows Magha
Shukladi calendar of 5-year Yuga with the scheme of Ashadha-Pausha intercalation. The Vedic
Samvatsara used to commence from the summer solstice in the early Vedic period. Seemingly,

6
the Samvatsara of Devas commenced from the summer solstice at Dhanishtha whereas the
Samvatsara of Asuras commenced from the winter solstice at Ashlesha. The Samvatsara of
Devas had been reset from the autumnal equinox and the same of Asuras had been reset
from the vernal equinox around 12000 BCE due to precession of equinox. The Vedic calendar
also followed the scheme of Ardha-masa intercalation in the every 20th year which led to
evolution of Amanta and Purnimanta Vedic calendars. Gradually, many siddhantas of
intercalation had been evolved but the calendar remained the same from Sharad season to
Sharad season. It appears that the ardha-masa intercalation was abandoned in the beginning
of the 28th Tretayuga i.e. 6777 BCE but Amanta and Purnimanta Vedic calendars continued to
be in vogue. The Vedic Sharadādi calendar had been shfted from the autumnal equinox to the
winter solstice around 4000 BCE. The Vedic Sharadadi calendar was more accurate before
5000 BCE because the half year (from the autumnal equinox to the vernal equinox) had more
days than the half year (from vernal equinox to autumnal equinox) but it gradually changed
after 5000 BCE. Therefore, Indian astronomers like Aryabhata and his puil Latadeva started
propounding the accuracy of the Chaitra Shuklādi calendar from the Mahabharata era (3162
BCE). Seemingly, the Brahma Siddhanta had introduced a Vaishākhādi calendar around 3800-
3500 BCE considering the occurrence of vernal equinox in Vaishakha month. Thus, various
Indian calendars came into existence after Mahabharata era.

Since the events of Ramayana took place at the end of the 28 th Tretayuga around 5677-5577
BCE, the Vedic Sharadādi calendar was still in vogue during the Ramayana era. It appears that
Valmiki followed the Purnimanta Sharadādi calendar. The hoisting of Indra Dhvaja on
Ashvayuja Purnima during the Ramayana era clearly indicates the occurrence of summer
solstice in Ashvayuja month. The seasonal calendar of Ramayana era:

Seasons Purnimanta Months

Hemanta Magha & Phalguna
Shishira Chaitra & Vaishakha
Vasanta Jyeshtha & Ashadha
Grishma Shravana & Bhadrapada
Varsha Ashvayuja & Karttika
Sharad Margashirsha & Pushya

While describing the Hemanta Ritu to Rama, Lakshmana refers to the performance of
Agrayana (a Vedic ritual on the first day of Samvatsara) ritual in Ayodhya Kanda (अयम् स कालोः
संप्राप्तोः र्प्रय योः ते र्प्रयंवि, अलंकृत इव आभार्त येन संवत्सरोः शुभोः || नव आग्रयण पूजार्भर् अभ्यर्च्ि
र्पतृ िे वताोः | कृत आग्रयणकाोः काले सन्त र्वगत कल्मषाोः ||). Evidently, Vedanga Jyotisha calendar
i.e. Sharadādi calendar (Purnimanta) and Pausha-Ashadha intercalation was in vogue during
Ramayana era.

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As I have already explained, the available Valmiki Ramayana had been recompiled around
2000-1000 BCE by the Maithili historians. The Tihutā Panchang or Maithili Vaishākhādi
calendar of Brahma Siddhanta was already in popular use around 2000-1000 BCE. The Maithili
historians, the followers of the Vaishākhādi calendar had composed some slokas which
contradict with the seasonal calendar followed by Valmiki. In fact, one sloka of Ayodhyā
Kanda mentions that Prince Rama’s coronation was fixed in Chaitra month (चैत्रोः श्रीमानयं मासोः
पुण्योः पुन्वितकाननोः | यौवराज्याय रामस्य सविमेव पकल्प्यताम् ||2.3.4).10 This sloka appears to be
an interpolation because it contradicts with the other references which clearly indicate that
the Samvatsara of Ramayana era commenced on Magha pratipada (Purnimanta) in Pushya
nakshatra.

Aranya Kanda indicates that Sitā was abducted by Rāvana in Hemanta season and Rāvana
gave a time limit of 12 months (शृणु मैर्थर्ल मत् वाक्यम् मासान् द्वािश भार्मर्न, कालेन अनेन न
अभ्येर्ष यर्ि माम् चारु हार्सर्न).11 In Yuddha Kanda, it is indicated that Sitā requested Rāvana to
give time for one Samvatsara (सा तु सम्वत्सरम् कालम् मामयाचत भार्मनी).12 Evidently, Sitā was
abducted in the beginning of Hemanta season i.e. in the first fortnight of Magha month.
Seemingly, Rama and Lakshmana met Hanuman and Sugriva and eliminated Vāli by the end
of Phalguna month. Sugriva was coronated in Chaitra month and he sent Vanara groups in all
directions to find Sitā in the beginning of Vaishakha month. It is stated in Kishkindha kanda
that Vanara groups could see Vasanta season after one month (तेषाम् मास व्यर्तक्रान्त य राज्ञा
समयोः कृतोः || ततोः पुि अर्तभार अग्रान् लता शत समावृतान् | द्रुमान् वासन्वन्तकान् दृष्ट्वा बभूवुोः भय
शन्विताोः ||).13 During Ramayana era, Vasanta season was probably in Jyeshtha and Ashadha
months (Purnimanta). Hanuman also saw Vasanta season in Lanka (स तु सम्हृष्ट सवि अन्गोः
प्राकारस्थ महा कर्पोः | पुन्वित अग्रान् वसन्त आिौ ििशि र्वर्वधान् द्रुमान् ||).14

There are some contradictions in the available text of Ramayana due to the errors committed
by the Maithili historians. For instance, if the Vanara groups could see Vasanta season after
one month of their departure, how Rama had referred to the Vasanta season at Pampa lake
before his first meeting with Hanuman.

अयम् वसन्तोः सौर्मत्रे नाना र्वहग नार्ितोः | सीतया र्वप्रहीणस्य श क सन्दीपन मम || 4.1.22
पूवो अयम् वार्षिक मासोः श्रावणोः सर्ललागमोः| प्रवृत्ताोः सौम्य चत्वार मासा वार्षिक संर्ज्ञताोः ||4.26.14
चत्वार वार्षिका मासा गता वषि शत उपमाोः | मम श क अर्भतप्तस्य तथा सीताम् अपश्यतोः ||4.30.64
वषाि समय कालम् तु प्रर्तज्ञाय हरीश्वरोः | व्यतीतान् चतुर मासान् र्वहरन् न अवबुध्यते ||4.30.78
वयम् आश्वयुजे मार्स कालसंख्याव्यवन्वस्थताोः | प्रन्वस्थताोः स ऽर्प चातीतोः र्कमतोः कायिमुत्तरम् || 4.53.9

It is stated that Srāvana was the first month of rainy season but Indra dhvaja (an indication of
the beginning of rainy season) used to be hoisted on the full moon day of Ashvayuja month
(इन्द्र ध्वज इव उि् धूत पौणिमास्याम् महीतले | अश्वयुक् समये मार्स गत सत्त्व र्वचेतनोः).15 Thus,
Ashvayuja was the first month of rainy season and not Sravana month. It is evident that the

8
Maithili historians mistakenly considered Shravana as the first month of rainy season because
they followed Vaishākhādi calendar during their lifetime.

If we eliminate the errors committed by the Maithili historians, it is evident that the Sharadādi
calendar of 5-year Yuga cycle was in vogue during the Ramayana era (5677-5577 BCE). The
Hemanta season was in Magha and Phalguna months (Purnimanta months) during the
Ramayana era. Due to precession, the Hemanta season had been shifted to Margashirsha and
Pushya months (Amanta months) around the epoch the Sakanta era (78 CE). This is the reason
why we celebrate Vijaya Dasami on Ashvayuja Sukla dasami. In all probability, Sitā was
abducted in the beginning of the first month of Hemanta season and Rama killed Ravana at
the end of Sharad season. Thus, Rama saved Sitā within the time limit of one year. Uttara
Kanda also clearly indicates that Rama was returned to Ayodhyā in Hemanta Ritu. Rama went
to Ashoka Vana along with Sitā after his coronation and spent the second month of Shishira
season there.16

Evidently, later updaters of Ramayana have composed or edited many verses who were
ignorant of the difference between the seasonal calendar of Ramayana era and the same of
their lifetime. This is the reason why there are some contradictory descriptions of seasons in
Ramayana. Sh. Nilesh Oak mistakenly assumes that the Chaitra month of Ramayana era
appeared during the peak of Sharad season but Valmiki clearly indicates the performance of
“Agrayana” ritual just before the beginning of the Hemanta season. The entire Vedic tradition
indicates that the Agrayana ritual can be performed only in accordance with the Maghādi
calendar (Amanta or Purnimanta) of Vedanga Jyotisha calendar.

The Date of Birth of Sri Rama

According to Ramayana, Sri Rama was 25 years old and Sitā was 18 years old when they left
Ayodhya for vanavasa of 14 years (मम भताि महातेजा वयसा पंच र्वंशकोः, अष्टा िश र्ह वषाि र्ण मम
जन्मर्न गण्यते |[3.47.10]). The later updaters of Ramayana have created some confusion about
the age of Sri Rama and Sita. In my opinion, Sitā was at least in her 13 th year when she was
married to Rama. There was no tradition of child marriage in ancient India. Ayodhyā Kanda
(118.34) clearly indicates that Sitā had already attained the age of menstruation before her
marriage (पर्त सम्य ग सुलभम् वय दृष्ट्वा तु मे र्पता | र्चन्ताम् अभ्यगमि् िीन र्वत्तनाशाि् इव अधनोः
||). Anasuyā, the wife of Rishi Atri gives her instructions to Sitā on the responsibilities of a
devoted wife which also indicates that Sitā was a teenager who can understand her
responsibilities. Considering a gap of seven years between the age of Rama and Sitā, it can be
concluded that Rama was 25 years old when he left Ayodhya for vanavāsa for 14 years and
he killed Ravana when he was 39 years old. As already explained, Rama-Ravana Yuddha took

9
place in 5635 BCE. Therefore, Sri Rama was born on Chaitra Shukla Navami i.e. 3rd Feb 5674
BCE. Interestingly, Saturn was in deep exaltation (Libra 26o52’) on 3rd Feb 5674 BCE.

The Date of Birth of Sitā

Traditional legends relate that Sitā was born on Vaishākha Shukla navami. It is also believed
that Sitā was born in Pushya nakshatra. Since Sitā was 7 years younger to Rama, she was born
on 15th/16th March 5667 BCE, Vaishākha Shukla navami, Maghā nakshatra but Pushya
nakshatra was on Vaishākha Shukla saptami. One Nakshatra difference is possible based on
the scheme of Kshaya tithi. Seemingly, Sitā was born in the beginning of Vaishākha Shukla
navami, in the fourth pada of Pushya nakshatra.

The Date of Vivaha Panchami

Mithilā region of India and Nepal celebrate the Vivaha Panchami festival (wedding day of
Rama and Sitā) on Margashirsha Shukla Panchami in Maithili calendar. Considering the
precession of seasonal calendar by three months around 78 CE, the date of wedding of Rama
and Sita would be Phalguna Shukla Panchami but Ramayana indicates that Rama and Sitā
were married in Uttara Phalguni nakshatra (मघा र्ह अद्य महाबाह तृ तीये र्िवसे प्रभ |
फल्गुन्याम् उत्तरे राजन् तन्विन् वैवार्हकम् कुरु |-1.71-24, उत्तरे र्िवसे ब्रह्मन् फल्गुनीभ्याम् मनीर्षणोः
|वैवार्हकम् प्रशंसन्वन्त भग यत्र प्रजापर्तोः-1.72.13) but Bhaga is the prajapati of Purva Phalguni.
Thus, Ramayana indicates a Vivaha muhurta between Purva and Uttara Phalguni nakshatras.
In modern times, Margashirsha Shukla Panchami occurs in Shravana naskhatra which is not
consistent with the evidence of Ramayana. During Ramayana era (5677-5577 BCE), the shukla
panchami tithi of Margashirsha, Pushya, Magha and Phalguna months used to occur in
Dhanishthā, Uttarabhadrā, Ashvini and Krittikā nakshatras respectively. According to
Baudhāyana sutras, Rohini, Mrigashira, Uttara phalguni and Swati were the best nakshatras
for marriage. Therefore, it is certain that the wedding of Rama and Sitā took place in between
Purva Phalguni-Uttara Phalguni nakshatras and the tithi was Panchami because Ramayana
refers to Maghā on the third day.

Seemingly, Ayodhya-Mithilā region followed Purnimanta Vedic calendar during the Ramayana
era. It appears that when Vaishākhadi amanta calendar (Tirhuta Panchang or Maithili
calendar) was introduced, the date of Vivaha panchami has been erroneously fixed in Shukla
paksha instead of Krishna Paksha. Due to Precession, the date of Vivaha Panchami has been
shifted from Chaitra month to Margashirsha month in modern times. In all probability, the
wedding of Rama and Sita took place on Chaitra Krishna Panchami in Purnimanta calendar
and Phalguna Krishna Panchami in Amanta calendar i.e. 2nd January 5654 BCE. Thus, Rama
was 19 years and 11 months old and Sitā was 12 years 10 months old on the day of their
marriage. Probably, Dasharatha stated “ऊनर्वंशर्तवषो मे राम राजीव ल चनोः” instead of
“ऊनष िशवषो मे राम राजीव ल चनोः” in Balakanda.

The Day Rama, Sita and Laskhmana left for Vanavasa

10
It appears that Rama and Sitā lived in Ayodhya for five years after their marriage because
Ramayana mentions that Rama was 25 years old and Sitā was 18 years old when they left
Ayodhyā for Vanavasa. Some slokas of Aranya Kanda and Sundara Kanda (“उर्षत्वा द्वािश समाोः
इक्ष्वाकूणाम् र्नवेशने ”, “समा द्वािश तत्र अहम् राघवस्य र्नवेशने”, “ततोः त्रय िशे वषे ”, “संवत्सरं
चाध्युर्षता राघवस्य र्नवेशने” etc.) indicate that Sitā lived in Ayodhyā for 12 years or 1 year but
these verses appear to be either edited or interpolated by Maithili historians due to the
confusion about the age of Rama and Sita. In reality, Sitā lived 12 years in Mithilā and got
married in the 13th year of her age.

Internal astronomical evidence also supports that Rama was 25 years old when he left for
Vanavasa. Ramayana mentions that Rama’s coronation was fixed on Pausha Purnimā or
Magha Krishna Pratipadā, Pushya nakshatra (उर्िते र्वमले सूये पुष्ये चाभ्यागते अहर्न, अर्भषेकाय
रामस्य… Ayodhya Kanda 15.3). While talking to Rama one day before his coronation (अद्य
चन्द्र भ्युपगतोः पुष्यात्पूवं पुनविसू | श्वोः पुष्यय गं र्नयतं वक्ष्यन्ते िै वर्चन्तकाोः|| ततोः पुष्येऽर्भर्षञ्चस्व
मनस्त्वरयतीव माम् | श्वस्त्वाहमर्भषेक्ष्यार्म यौवराज्ये परं तप ||- 2.14.21-22), Dasharatha tells Rama
that he has become old after living for a long period and enjoyed all the luxuries in his life
(राम वृद्ध ऽन्वि िीघाि युभुिक्ता भ गा मयेन्विताोः-2.4.12) but he is getting fearful and inauspicious
dreams and asteroids are falling in day time with great sound in these days (अर्प चाद्याशुभान्
राम स्वप्ने प्श्श्यार्म िारुणान् | सर्नघाि ता र्िव ल्का च पतन्तीह महास्वना: ||-2.4.17).

Dasharatha also indicates Rama that the court astrologers are cautioning me that my Janma
nakshatra had already been encroached by Sun, Mars and Rahu (अवष्टब्धं च मे राम नक्षत्रं
िारुणैग्रिहैोः | आवेियन्वन्त िै वज्ञा: सूयाि ङ्गारकराहुर्भोः||-2.4.18). The Sanskrit word “अवष्टब्धं ” has “क्त”
suffix (भूते, क्तक्तवतू र्नष्ठा – Panini’s Astadhyayi, 3rd Adhyaya) in Bhutakala (recent past) which
clearly indicates the occurrence of encroachment by Sun, Mars and Rahu in the recent past.
Dasharatha was indicating to Rama about a disastrous astrological omen that may lead to his
own imminent death. Unfortunately, Ramayana did not mention the Janma nakshatra of
Dasharatha. Since Dasharatha was talking to Rama a day before his coronation, all Ramayana
researchers generally assumed Revati or Uttarabhadrapada or Ashvini as Dasharatha’s Janma
nakshatra but failed to establish the conjunction of Sun, Mars and Rahu in one nakshatra. Sh.
Nilesh Oak has claimed that this astronomical reference of the conjunction of Sun, Mars and
Rahu corroborate well for 20/21 December 12222 BCE (with 0 year) but only the Sun and
Mars were in Revati nakshatra. Rahu was not in Revati nakshatra on that day. Moreover, the
conjunction of Sun and Mars was negative on 20/21 Dec 12222 BCE because Mars was in the
higher Pada of Revati whereas Sun was in the lower Pada of Revati. Rahu’s presence near
Mars in Revati would have turned the results into positive. Thus, none of the Ramayana
researchers could establish the disastrous conjunction of Sun, Mars and Rahu in the year of
Rama’s planned coronation in Pushya nakshatra.

Astrologically, it is extremely important to establish the conjunction of Sun, Mars and Rahu
because Dasharatha was referring to the warning given by the court astrologers. As Rahu is

11
well known to destroy the results of the planets it is sitting with, it is also important to
establish the positive part of the conjunction of Sun and Mars in Janma nakshatra of
Dasharatha. If Rahu is sitting with the positive conjunction of Sun and Mars, it destroys the
positive results which indicates a major disaster or the imminent death of the King. If Rahu is
sitting with the negative conjunction of Sun and Mars, it destroys the negative results which
indicates a positive outcome in the future. Since Dasharatha was referring to a disastrous
omen, it is certain that the Sun and Mars were in the positive conjunction.

Though Sun and Mars are fast moving planets but they do not commonly conjunct in
horoscope. Generally, the conjunction of Sun and Mars occurs roughly after every two years
and few days. When Mars is holding the lowest degree and the Sun has the highest degree,
then Mars controls the conjunction and gives the negative results. When the Sun is holding
the lowest degree and Mars has the highest degree, then the Sun controls the conjunction
and gives the positive results. Evidently, Sun should be positioned in the lowest Pada (quarter)
whereas Mars should be positioned in the highest Pada of Dasharatha’s Janma nakshatra.

Considering the occurrence of this astronomical event in the recent past, the conjunction of
Sun, Mars and Rahu took place in Chitra nakshatra around 18th Aug – 21 Aug 5649 BCE and
Rama’s coronation was planned on 24th/25th Nov 5649 BCE in Pushya nakshatra [Pausha
Purnima/Magha Krishna Pratipadā in Purnimanta calendar and Pausha Purnima/Pausha
Krishna Pratipadā in Amanta calendar]. The Sun and Rahu were in the 4th Pada of Chitra
nakshatra and Mars was in the first Pada of Chitra nakshatra. Thus, Sun and Mars were in the
positive conjunction. Since Rahu was sitting with the Sun in the fourth Pada of Chitra
nakshatra, it was a disastrous omen. Thus, we can conclusively establish Chitra nakshatra as
the Janma nakshatra of Dasharatha. This was the reason why Dasharatha was getting fearful
and inauspicious dreams.

Interestingly, the astronomical observation of a comet and a planet in Mula nakshatra in the
year of Rama-Ravana war and the astrological conjunction of Sun, Mars and Rahu in the year
when Rama left Ayodhya for vanavasa lead to the most accurate dating of the events of
Ramayana era because such astronomical observations are not only rarest but these events
should also be established in three months before the completion of the 14 th year of Vanavasa
and at least few months before the commencement of Rama’s Vanavasa. As explained above,
Halley’s comet along with Venus was visible to naked eye in Mula nakshatra around 21st/23rd
Aug – 3rd Sep 5635 BCE in the 14th year of Rama’s vanavasa and the disastrous conjunction of
Sun, Mars and Rahu took place in Chitra nakshatra around 18 th Aug-21 Aug 5649 BCE before
Rama left Ayodhya for Vanavasa on 25th Nov 5649 BCE. There is also a speculation that Rama
left for vanavasa on his birth day (Chaitra Shukla navami) based on one additional line of a
Sloka (lagne Karkatake prāpte, Janma Ramasya cha sthite). It is certainly an interpolation or a
note written by later updaters because there is no tradition of writing verses in half or one
and half meter.

12
Though the scheme of the exaltation of planets during the Ramayana era is not known but
Saturn was in Libra (26o52’) when Rama was born on 1st Feb 5674 BCE and Jupiter was in
Cancer (12o04’) when Rama’s coronation was planned on 24th /25th Nov 5649 BCE.

Valmiki mentioned that Trisanku (Acrux), Lohintanga (Mars), Brihaspati (Jupiter) as also
Budha (Mercury) and all other planets assumed a menacing aspect and got stayed with the
moon and Stars ceased to twinkle. Planets were deprived of their splendour. The stars of
Visakha appeared in the heaven, veiled in the mist when Rama left Ayodhya (र्त्रशिुर् ल र्हत
अन्गोः च बृहस्पर्त बुधाव् अर्प |िारुणाोः स मम् अभ्येत्य ग्रहाोः सवे व्यवन्वस्थताोः || नक्षत्रार्ण गत अचीन्वम्हष
ग्रहाोः च गत तेजसोः | र्वशाखाोः च सधूमाोः च नभर्स प्रचकार्शरे ||- 2.41.11-12). Valmiki was describing
the sky of the night on the day Rama left Ayodhya. He clearly indicated that Trishanku, all
planets, moon and Vishākha constellation were visible in the sky. Since Rama left Ayodhyā on
24th/25th November 5649 BCE, Valmiki was describing the night sky of 25 th /26th November
5649 BCE. Trishanku, all planets, moon and Vishākha constellation were visible on 25th /26th
November 5649 BCE before the dawn. Sh. Nilesh Oak could not establish this simple
astronomical observation on the date proposed by him. Therefore, he has assumed it to be
extremely generic. But Ramayana unambiguously tells us that Trishanku, all planets, moon
and Vishākha constellation were visible in the night sky. As far as the menacing aspect of this
observation is concerned, this requires a study by an expert astrologer.

The date of Bharata’s meeting with Rama at Chitrakuta

Bharata met Rama at Chitrakuta in the peak of winter season (first month of Shishir season).
Rama stayed at Chitrakuta about three months. Sh. Nilesh Oak claimed that Ramayana refers
to the sun and the moon conjoining with Venus and Jupiter on the day Bharata met Rama at
Chitrakuta. Ramayana states:

ततोः सुमन्त्रेण गुहेन चैव | समीयतू राज सुताउ अरण्ये |

र्िवा करोः चैव र्नशा करोः च | यथा अम्बरे शुक्र बृहस्पर्तभ्याम् || 2.99.41
13
“The princes Rama and Lakshmana were seen by Sumantra and Guha, as in the sky, the sun
and the moon are seen in conjunction with Venus and Jupiter.”

Though, it can be explained on 14th Feb 5648 BCE within three months from the day Rama left
Ayodhya on 25th Nov 5649 BCE, I would strictly refrain from speculating astronomical
observations based on the metaphorical comparisons. Valmiki as a poet has the freedom to
metaphorically compare the events of Ramayana with the past or current astronomical
events. It would be difficult to establish all metaphorical comparisons as the current
astronomical events. Therefore, we should not consider the statements with “यथा” or “इव”
as the current astronomical observations.

The Date of Hanuman’s return from Lanka

Hanuman returned from Lanka and met his Vanara group on the seashore near Mahendragiri
(Tirunelveli District, Tamilnadu) on 3rd Aug 5635 BCE almost one month before Rama ordered
Vanara Sena to depart for Lanka on 2nd Sep 5635 BCE. Valmiki describes the night sky when
Hanuman returned from Lanka and poetically indicates that Tishya (Pushya) and Shravana
nakshatras appeared like swans, Punarvasu nakshatra appeared like a big fish, Mars appeared
like a crocodile etc. (सचन्द्र कुमुिम् रम्यम् साकि कारण्डवम् शुभम् | र्तष्य श्रवण किम्बम् अभ्र शैवल
शाद्वलम् || पुनविसु महामीनम् ल र्हत अन्ग महाग्रहम् | ऐरावत महाद्वीपम् स्वाती हं स र्वल र्ितम् ||-
5.57.1-2).

The Day Rama ordered Vanara Sena to depart for Lanka

I have already discussed the visibilility of Halley’s Comet and the position of a planet (Venus)
in Mula Nakshatra around 23rd Aug -5th Sep 5635 BCE. Rama ordered Vanara Sena to depart
for Lanka at noon on 5th Sep 5635 BCE, Uttara Phalguni nakshatra (अन्विन् मुहूते सुग्रीव प्रयाणम्
अर्भर चये | युक्त मुहूतो र्वजयोः प्राप्त मध्यम् र्िवा करोः ||, उत्तरा फल्गुनी र्ह अद्य श्वस् तु हस्तेन य क्ष्यते
|| अर्भप्रयाम सुग्रीव सवि अनीक समावृताोः |-6.4.3-5).
14
While speaking to Rama, Lakshmana mentions that the planet of Venus with its bright light,
born from the sage Bhrigu is hanging behind you (उशना च प्रसन्न अर्चिर् अनु त्वाम् भागिव गतोः ||-
6.4.48). Since Rama, Lakshmana and Vanara Sena were marching towards Lanka from
Kishkindha (from west to east), Venus was above the western horizon so that it appeared
hanging behind Rama. Venus was exactly in the west on 6th Sep 5635 BCE.

Lakshmana also states that the Rajarshi Trishanku (Acrux), our paternal grand father, born in
the Ikshvaku dynasty, is purely shining (as a star) in front (in the east), along with his family-
priest. Visakha stars of the supreme constellation are shining clearly without any evil
influence. This (र्त्रशिुर् र्वमल भार्त राज ऋर्षोः सपुर र्हतोः ||, र्पतामह वर अिाकम् इक्ष्वाकूणाम्
महात्मनाम् | र्वमले च प्रकाशेते र्वशाखे र्नरुपद्रवे || नक्षत्रम् परम् अिाकम् इक्ष्वाकूणाम् महात्मनाम् |-
6.4.50-51). Evidently, Lakshmana refers to the rising of Vishakha and Trishanku stars in the
east in early morning. The Sun had just entered the prathama pada of Vishakha nakshatra on
6th Sep 5635 BCE and there was no indication of evil influence.

15
Lakshmana also refers to the circumpolar stars of Brahmarashi and Saptarshi constellations.
We will discuss the identification of Brahmarashi in upcoming paragraphs.

Sh. Nilesh Oak could not explain the observations of Venus, Vishakha and Trishanku in his
chronological framework. He has simply assumed these observations to be too generic to
comment. Another inconsistency in his chronology is that he assumes the appearance of
Comet 2P/Encke around 1st Sep – 11th Sep 12208 BCE (with 0 year) but establishes that Rama
left from Kishkindha to Lanka on 29-30 September 12208 BCE. The Comet 2P/Encke was not
visible to naked eye after 10th Sep 12208 BCE. If Rama left on 29-30 Sep 12208 BCE, how
Lakshmana was referring to the visibility of a Comet in Mula nakshatra in present tense after
20 days? Evidently, the chronological framework of Nilesh Oak fails to establish the visibility
of a Comet in Mula nakshatra on 29-30 Sep 12208 BCE. Moreover, Venus was rising in the
east on 29-30 Sep 12208 BCE in contrary to the observation of Venus recorded in Ramayana.

The Date of Ravana Vadha

There is a divergence of opinion about duration of the War between Rama and Ravana.
According to some researckers, it spanned for 13 days. The traditional evidence indicates that
Rama killed Ravana on Shukla Dashami. In modern times, we celebrate Vijaya Dashami festival
on Ashvayuja Shukla Dashami. Padma Purana informs us that duration of war is 87 days.
Valmiki Ramayana does not indicate any specific duration of the war directly or indirectly.
Therefore, I would rely on the traditional evidence of Padma Purana but it simply mentions
that the war spanned for 87 days.

I would imagine that Padma Purana counted total duration of the War from the day Rama,
Lakshmana and Vanara Sena left Kishkindha to the day Rama killed Ravana. I have already
explained that Vanara Sena left Kishkindha on 2nd Sep 5635 BCE. It was -336882nd Julian day.
If we add 87 days to 2nd Sep 5635 BCE, the 87th day was 28th Nov 5635 BCE (-336795th Day). It
indicates that Rama killed Ravana on Magha Krishna Dashami (in Purnimanta calendar) and
on Pausha Krishna Dashami (in Amanta calendar).

As I have already explained that Ayodhya-Mithilā region followed Purnimanta Vedic calendar
during the Ramayana era. It appears that when Chaitradi amanta calendar (Surya Siddhanta)
was introduced in 78 CE, the date of Vijaya Dashami has been erroneously fixed in Shukla
paksha instead of Krishna Paksha. Due to Precession of seasonal calendar, the date of Vijaya
Dashami has been shifted from Magha month to Ashvayuja month in modern times.

The 102nd Sarga of Yuddha Kanda mentions that Mercury was in Rohini nakshatra, Sun was
united with a Comet and Mars was in Vishākhā nakshatra (प्राजापत्यम् च नक्षत्रम् र र्हणीं शर्शनोः
र्प्रयाम् || समाक्रम्य बुधस्तस्थौ प्रजानामशुभावहोः | अदृश्यत कबन्धाङ्गोः सन्सक्त धूमकेतुना |
क सलानाम् च नक्षत्रम् व्यक्तर्मन्द्रार्ग्निै वतम् || आक्रम्याङ्गारकस्तस्थौ र्वशाखामर्प चाम्बरे |). In my
opinion, there are many interpolations in the sargas that describe the Rama-Ravana war. The
102nd Sarga mythologically describes that Indra sent his chariot and his Sārathi Mātali from

16
Heaven to earth with an objective to assist Rama. Evidently, later updaters had exaggerated
the narration of Rama-Ravana Yuddha. Since the later updaters had followed the Vaishākhādi
calendar, they mistakenly assumed the position of Mercury in Rohini nakshatra on the day
Rama killed Ravana.

The Day Rama returned to Ayodhyā

Rama might have stayed two days in Lanka. Seemingly, Rama coronated Vibhishana on 29 th
/30th November 5635 BCE and left Lanka on 30th November / 1st December 5635 BCE.
Vibhishana arranged Pushpaka Vimana because Rama desired to return to Ayodhya as soon
as possible.

It appears that the Pushpaka Vimana travelled roughly 200 kilometers per day and Rama
reached the Ashram of Rishi Bharadwaja on 16th December 5635 BCE, Punarvasu nakshatra.
Rishi Bharadwaja advices Rama to meet Bharata on the next day in Pushya nakshatra (अर्वघ्नं
पुष्यय गेन श्व रामं द्रष्ट्टुमहि र्स – 6.126.54) because Rama had left Ayodhyā in Pushya nakshatra
14 years earlier. Therefore, Bharata met Rama on 17th December 5635 BCE. Rama reached
Ayodhyā in Pushpaka Vimana on 18th December 5635 BCE and he was coronated as the King
of Ayodhyā kingdom on 19th December 5635 BCE, Magha Purnima (in Purnimanta and Amanta
calendars). It may be noted that Purnimā tithi of coronation has been shifted to Amavasya
tithi due to introduction of Amanta calendar. This is the reason why we celebrate Deepavali
on Amavasya.

The Summary of the Chronology of the Ramayana Era:

In CE
1 The Birth Date of Rama (Rama Navami) 3rd February 5674 BCE
2 The Birth Date of Sitā (Jānaki Navami) 15th/16th March 5667 BCE
3 The Marriage of Rama-Sitā (Vivaha Panchami) 2nd January 5654 BCE
4 Sri Rama left Ayodhya for Vanavasa 24th/25th November 5649 BCE
5 Hanuman returned from Lanka 3rd August 5635 BCE
6 Rama ordered Vanara Sena to march towards 2nd September 5635 BCE
Lanka
7 Rama killed Ravana (Vijaya Dasami) 28th November 5635 BCE
8 Rama arrived at Bharadwaja Ashram 16th December 5635 BCE
9 Rama met Bharata 17th December 5635 BCE
10 Rama arrived in Ayodhya 18th December 5635 BCE
11 Rama was coronated 19th December 5635 BCE

Brahmarāshi and Abhijit

Sh. Nilesh Oak has quoted the following verse and claimed that Brahmarāshi was another
name of Abhijit and Abhijit was the North Pole star during the Ramayana era.

17
 ब्रह्मरार्शर् र्वशुद्धोः च शुद्धाोः च परम ऋषयोः | अर्चिष्मन्तोः प्रकाशन्ते ध्रुवम् सवे प्रिर्क्षणम् ||5

Since all ancient Indian texts are written in Sanskrit, the in-depth knowledge of Sanskrit
language and its grammar is the essential for valid translations. All alternative translations
must comply with the Sanskrit language and grammar but unfortunately, the translation
suggested by Sh. Nilesh Oak completely violates the basic grammar of Sanskrit language. Since
Sanskrit slokas follow context-free grammar, we have to arrange the words in the context
which is called “Anvaya”. Before presenting Anvaya, we have to understand the Vibhakti,
Linga, Vachana, Kāraka, Kriyā, Visheshana and Visheshya etc. Let us understand the basic
grammar of the Sanskrit words used in this sloka.

1. ब्रह्मरार्श: = Prathama Vibhakti, Eka-vachana, Pullinga

2. र्वशुद्धोः = Prathama Vibhakti, Eka-vachana, Pullinga
3. च = Avyaya pada
4. शुद्धाोः = Prathama Vibhakti, Bahu-vachana, Pullinga
5. च = Avyaya pada
6. परम ऋषयोः = Prathama Vibhakti, Bahu-vachana, Pullinga
7. अर्चिष्मन्तोः = Prathama Vibhakti, Bahu-vachana, Pullinga
8. प्रकाशन्ते = Vartamana Kāla, Lat Lakara, Prathama Purusha, Bahu-vachana
9. ध्रुवम् = Dvitiyā Vibhakti, Eka-vachana, Pullinga
10. सवे = Sarvanama, Prathama Vibhakti, Bahu-vachana, Pullinga
11. प्रिर्क्षणम् = Dvitiyā Vibhakti, Eka-vachana, Napumsakalinga

Now we have to identify Visheshanas and Visheshyas. It is compulsory to have same Vibhakti
and Vachana for Visheshana and Visheshya. र्वशुद्धोः is the Visheshana of ब्रह्मरार्श: and शुद्धाोः is
the Visheshana of परम ऋषयोः. The Anvaya using the same words of the Sloka would be:

र्वशुद्धोः ब्रह्मरार्श :च शुद्धाोः परम ऋषयोः च सवे अर्चिष्मन्तोः ध्रुवम् प्रिर्क्षणम् प्रकाशन्ते |

The meaning of the Sloka word by word: Vishuddhah = absolute, Brahmarashih = a

constellation named Brahmarashih, Shuddhah = absolute, Paramarshayah = the constellation
of Saptarshis, cha = also, Sarve = all, Aarchishmantah = Stars (of Brahmarashi and Saptarshis),
pradakshinam = revolving around, Dhruvam = North Pole, Prakashante = illuminating. Thus,
the translation of the sloka would be: "The stars of Brahmarashi and Saptarshi constellations
illuminate revolving round the North celestial pole."

According to Sanskrit grammar, ब्रह्मरार्श: and परम ऋषयोः are the Kartā of प्रकाशन्ते .Since ध्रुवम्
is used in Dvitiya Vibhakti and ब्रह्मरार्श :is used in Prathama Vibhakti, both can never be
Visheshana and Visheshya. Two words used in different vibhaktis and vachanas cannot have
a relation of Visheshana-Visheshya. Therefore, ब्रह्मरार्श :can never be translated as Dhruva.
But Sh. Nilesh Oak has mistakenly translated them as Visheshana and Visheshya. If the Sloka
had the words as र्वशुद्धम् ब्रह्मरार्शम्( Dvitiya Vibhakti), then the translation of Sh. Nilesh Oak
would have been correct but the sloka used र्वशुद्धोः ब्रह्मरार्श :in Prathama Vibhakti as Kartā of
18
प्रकाशन्ते. Therefore, the translation “Seven Rishis are making Parikrama around Brahmarashi
(Abhijit), the Dhruva i.e. the Pole star” does not follow the basic rules of Sanskrit grammar.
Moreover, Rashi means a group in Sanskrit. Therefore, Brahmarashi may refer to a group of
stars (a constellation) and not one star (Abhijit).

This sloka also used an epithet “Vishuddha” for Brahmarashi. A constellation or a group of
stars can only be referred to as Shuddha or Vishuddha. Therefore, Vishuddha word would be
meaningless if Brahmarashi means a particular nakshatra (Abhijit). In fact, this sloka
unambiguously tells us that some stars of Brahmarashi are making Parikrama around Dhruva.
The verb “Prakashante” is in present tense. Therefore, it indicates the circumpolar nature of
the stars of Brahmarashi and Saptarshi constellations. Rāmāyana also refers to Abhijit
nakshtra by name in Kishkindha kanda and indicates that Brahmarashi and Abhijit are two
different celestial bodies. Therefore, Ramayana has no internal evidence to establish that
Brahmarashi and Abhijit are identical.

अथ पवन समान र्वक्रमाोः प्लवग वराोः प्रर्तलब्ध पौरुषाोः | अर्भर्जत् अर्भमुखाम् र्िशम् ययुोः जनक सुता
पररमागिण उन्मुखाोः ||6

“अर्भर्जत् अर्भमुखाम् र्िशम् “ means the direction that facing towards Abhijit Nakshatra. Since
Abhijit nakshatra, the brightest star is stationed in the North direction, the South direction
has been referred to as “अर्भर्जत् अर्भमुखाम् र्िशम् “ in Ramayana. It is also argued that since
Brahma is the deity of Abhijit, Brahmarashi and Abhijit are the same. Abhijit is well known as
Brāhma nakshatra but Parasharatantra unambiguously mentions Brāhma Nakshatra and
Brahmarashi as two separate entities in the context of comet Chalaketu.

“पञ्चिशवषिशतं प्र ष्य र्ितोः पर्श्चमेनां गुर्लपविमात्रां र्शखां िर्क्षणार्भनतां कृत्वा कर्लकेत श्चारान्ते
नभन्वस्त्रभागमनुचरन् यथा यथा च त्तरे ण व्रजर्त तथा तथा शूलाग्रकारां र्शखां िशियन्
ब्राह्मनक्षत्रमुपसृज्यात्मना ध्रुवं ब्रह्मरार्शम् सप्तषीन् स्पृशन् नभसोः अधिमात्रं िर्क्षणमनुक्रम्यास्तं व्रजर्त |”

“Comet Chalaketu having risen 115 years after Kaliketu in the west, with a crown of the size
of a finger joint, bent southwards, following one-third of the sky, as it travels north exhibiting
a head like the tip of a trident, it moves close to the star of Brahma (Abhijit), touches Dhruva
Brahmarashi, Saptarshi and returns half the sky to set in the south.”

Sh. RN Iyengar comments; “Mention of both Brāhma-nakshatram and Brahma-Rashi brings in

difficulties in interpretation. From the context, these should be indicating two different
stations of the comet. Brahmarashi most probably refers to constellation Lyra.”

Parasharatantra clearly refers to Brahma-Nakshatra, Brahmarashi and Saptarshis as four

different stations of the comet Chalaketu. Evidently, Brahmarashi cannot be identified with
Brāhma-nakshatra i.e. Abhijit. Sh. RN Iyengar has identified Brahmarashi with the
constellation Lyra but Mahabharata indirectly indicates the constellation Cygnus to be
Brahmarashi.

19
वक्रानुवक्रं कृत्वा च श्रवणे पावकप्रभोः | ब्रह्मरार्शं समावृ त्य ल र्हताङ्ग व्यवन्वस्थतोः ||7

This sloka of Mahabharata mentions that Mars executed a retrograde motion and entered
into Shravana nakshatra and positioned in Brahmarashi. Evidently, Mahabharata indicates the
position of constellation Shravana and constellation Brahmarashi on the same ecliptic
longitude. Therefore, Brahmarashi must be identified with constellation Cygnus.

Traditionally, Vedanga Jyotisha and ancient Paitamaha Siddhanta considered Dhanishtha as

the first nakshatra of Samvatsara. Mahabharata also mentions that Brahma introduced the
calendar starting from Dhanishthā nakshatra (Dhanishthādis tadā kālo Brahmanā
parinirmitah). The summer solstice was at Dhanishta Nakshatra around 14500 BCE when
Brahma I had introduced the Dhanishthadi (Magha Shukla Pratipada in Dhanishtha) calendar.
The constellation Cygnus was at North Pole around 14500 BCE. Seemingly, the station of
Dhanishtha Nakshatra had been fixed considering the position of constellation Cygnus. Thus,
Cygnus came to be known as Brahmarashi. Later, star Abhijit of constellation Lyra became the
North Pole star around 12000-10000 BCE. The list of nakshatras was revised starting from
Mrigashira (Orion) around 11300-11200 BCE during the time of Vaivasvata Manu and Brahma
became the devata of Abhijit considering its position at North Pole. Thus, Abhijit has been
generally referred to as Brāhma Nakshatra.

Historically, star Deneb of Brahmarashi (Cygnus) was the pole star during early Rigvedic era
(14500-13500 BCE) and Abhijit was the pole star around 13000-11000 BCE. Various stars of
the Shishumāra (Draco) constellation were the pole stars around 11000-1500 BCE. There was
no pole star during the period 1500 BCE-500 CE. The available Parasharatantra can be roughly
dated around 1350-1130 BCE because it refers to Shishira season from the beginning of
Sravishtha to the middle of Revati and Vasanta season from the middle of Revati to the end
of Rohini. Seemingly, Indian astronomers of the period 1500-1000 BCE have identified
Brahmarashi (Cygnus) as Dhruva. Therefore, Parasharatantra refers to Brahmarashi as Dhruva
but clearly distinguishes it from Brāhma Nakshatra (Abhijit). Star Iota Draco of Shishumara
constellation was the pole star during Ramayana era (5677-5577 BCE). Therefore, Valmiki
describes the stars of Brahmarashi and Saptarshis as northern circumpolar stars which
illuminate revolving around Dhruva (North Pole star).

20
The Occurrence of Autumnal Equinox on Pausha Purnima during Rāmāyana Era

Sh. Nilesh Oak has also claimed that the setting of Sun was observed near Pushya nakshatra
during Hemanta season of the Rāmāyana era but his interpretation may not be correct. He
quoted the following verse.

र्नवृत्ताकाशशयनाोः पुष्यनीता र्हमारुणाोः | शीतवृद्धतरायामाोः र्त्रयामा यान्वन्त सां प्रतम् ||8

In Aranya Kanda, while describing the Hemanta Ritu to Rama, Lakshmana states that “The
nights led by the Pushya nakshatra (in Pausha month) are chilly and foggy (Himārunāh) and
Sampratam = now (Magha month), the length of chilly nights are prolonged by the three
yāmas i.e. nine hours”. Apparently, Lakshmana was referring to the longer winter nights in
Hemanta season. The same has been explained by Govindaraja as
“पुष्यनक्षत्रब र्धतरार्त्रकालपररमाणाोः र्हमारुणाोः र्हमधूसराोः रात्रयोः” in his commentary on Rāmayana.
Govindaraja’s commentary:

“र्नवृ त्तानावृतप्रिे शशयनाोः पुष्यनीताोः पुष्यनक्षत्रब र्धतरार्त्रकालपररमाणाोः र्हमारुणाोः र्हमधूसराोः शीतं

वृद्धतरं यासु ताोः आयामाोः िै र्घ्िवत्योः र्त्रयामाोः रात्रयोः”

Evidently, there is no reference of Sun or Sun set in this sloka to establish the setting of the
Sun near Pushya nakshatra during the Ramayana era. If Aruna in “र्हमारुणाोः” means Sun then
the use of Bahuvachana (plural tense) would be meaningless. In fact, Lakshmana clearly
mentions the beginning of Samvatsara (Magha Krishna Pratipada in Purnimanta calendar) and
the performance of Agrayana ritual during his conversation with Rama.
21
अयम् स कालोः संप्राप्तोः र्प्रय योः ते र्प्रयंवि | अलंकृत इव आभार्त येन संवत्सरोः शु भोः ||
नव आग्रयण पूजार्भर् अभ्यर्च्ि र्पतृ िे वताोः | कृत आग्रयणकाोः काले सन्त र्वगत कल्मषाोः ||9

There are numerous references of Pushya Masa, Pushya Nakshatra and Pushyayoga in Vālmiki
Rāmāyana in the context of Prince Rama’s coronation.

तिात्त्वं पुष्यय गेन यौवराज्यमवाप्नुर्ह | कामतस्त्वं प्रकृत्यैव र्वनीत गुणवानर्स ||2.3.41

श्व एव पुष्य भर्वता श्व ऽर्भषेर्च्स्तु मे सुतोः | राम राजीवताम्राक्ष यौवराज्य इर्त प्रभुोः || 2.4.2
अद्य चन्द्र भ्युपगतोः पुष्यात्पूवं पुनविसू | श्वोः पुष्यय गं र्नयतं वक्ष्यन्ते िै वर्चन्तकाोः || 2.4.21
ततोः पुष्येऽर्भर्षञ्चस्व मनस्त्वरयतीव माम् | श्वस्त्वाहमर्भषेक्ष्यार्म यौवराज्ये परं तप || 2.4.22
श्वोः पुष्येण र्जतक्र धं यौवराज्येन राघवम् | राजा िशरथ राममर्भषेचर्यतानघम् || 2.7.11
उर्िते र्वमले सूये पुष्ये च अभ्यागते अहर्न | अर्भषेकाय रामस्य र्द्वज इन्द्रैोः उपकन्वितम् || 2.15.3
अद्य बाहि स्पतोः श्रीमान् युक्तोः पुष्य न राघव | प्र र्च्ते ब्राह्मणैोः प्राज्ञैोः केन त्वम् अर्स िु मिनाोः || 2.26.9
तं गङ्गां पुनरासाद्य वसन्तं मुर्नसंर्नधौ |अर्वघ्नं पुष्यय गेन श्व रामं द्रष्ट्टुमहि र्स || 6.126.54
शारिाभ्रघनप्रख्यं िीप्तं मेरुगुह पमम् || २-१५-३३, उत्तस्थौ हषिसंपूणाि चन्द्रलेखेव शारिी || 2.7.31
र्वमलग्रहनक्षत्रा शारिी द्यौररवेन्िु ना | 2.3.37

Most probably, Pushyayoga indicates the occurrence of autumnal equinox on Pausha Purnima
and the Purnimanta Vedic calendar was in popular use during Ramayana era in Ayodhya-
Mithilā region.

Internal Evidence: the Upper Limit and the Lower Limit on Estimating of the Date of
Ramayana

As explained above, there is no absolute internal or external evidence that establishes a

particular date of Ramayana. We have also no other option to reject certain interpolated
verses. Since pinpointing the interpolated verses cannot be arbitrary, it is pertinent to
establish an upper limit and lower limit on estimating of the date of Rāmāyana.

1. The oceanographic studies may certainly lead to establish an upper limit on estimating
of the date of Ramayana. According to the studies of post-glacial sea level rise, Sri
Lanka had been connected with India through Land route at least up to 6200 BCE.

22
 The last pulse “Melt Water Pulse 1C” (MWP 1C) took place around 6200-5600 BCE
which produced a rise of ~6.5 meters in less than 140 years.17 Evidently, the area of
Ramasetu was submerged by sea during MWP 1C. Currently, the area of Ramasetu is
only 1 meter to 10 meters deep in places. Nala of Ramayana era might have raised the
ground level maximum up to 2 meters. Considering the area was 2 meters deep in
some places before the construction of Ramasetu, the sea level of some places
between Dhanushkodi and Talaimanar must be at least 14 meters below the current
level. Since the Ramasetu was almost walkable around 900 CE, Nala might have built
the setu at the end of MWP 1C. Therefore, the upper limit on estimating the date of
Ramayana cannot be established beyond 6000 BCE and the lower limit cannot be
established after 5000 BCE.

2. Kishkindha Kanda refers to Sri Lanka as an island which clearly indicates that the land
route between Dhanushkodi and Talaimanar was submerged by sea and the
submerged area was extended up to 100 Yojanas at least during the time of high tide
(इत द्वीपे समुद्रस्य संपूणे शत य जने | तन्विन् लंका पुरी रम्या र्नर्मिता र्वश्वकमिणा ||).18
According to Yuddha Kanda of Ramayana, Nala built Setubandha or Nalasetu having
the width of 10 Yojanas and the length of 100 Yojanas. Kishkindha Kanda also
mentions that Pāriyātra Parvat has the height of 100 Yojanas. It appears that the
measurement of Yojana of Ramayana era was 100 times smaller than that of
Mahabharata era. The length of Yojana had been increased to 100 times by
Mahabharata era. This is the reason why Puranas say that Meru has the height of 100
Yojanas whereas Aryabhata says that the height is only one Yojana. Angula and Danda
were the standard units of measurement since Vedic period. One Angula was equal to
23
 1.763 centimeters. One Danda was equal to 96 Angulas (169.25 centimeters). Most
probably, Yojana of Ramayana era was equal to 100 Dandas (169.25 meters). Thus,
Nalasetu had roughly the length of 16.92 Kilometers and the width of 1.69 Kilometers.
This Setubandha was strategically important to ensure smooth transportation of
Army, regular food supply and logistics during the war between Rama and Ravana.
Evidently, Sri Lanka was an island and the submerged area between Dhanushkodi and
Talaimanar was extended up to 16.90 kms during Ramayana era. Today, the
submerged area between Dhanushkodi to Talaimanar is extended up to 30 miles or
48 kms. Based on the studies on post-glacial sea level rise, we can fix the upper limit
of Ramayana era around 7000 BCE and the lower limit around 5000 BCE. Interestingly,
the Greek measurement unit “Stade” also had similar length of the Yojana of
Ramayana era. Herodotus mentions that the Stadion was equal to 600 feet. Most
probably, the Yavanas (Ionians) of post Ramayana era had migrated from Afganistan
to Greece and introduced the measurement unit of Yojana which came to be known
as “Stadion”.

Valmiki Ramayana also mentions that the length of Ayodhyā city was 12 Yojanas and
the breadth was 3 Yojanas. Considering the Yojana unit of 169.25 meters, Ayodhyā
city had a length of 2031 meters (2 kms) and the breadth of 507.75 meters (0.5 km)
[आयता िश च द्वे च य जनार्न महापुरी | श्रीमती त्रीर्ण र्वस्तीणाि सुर्वभक्ता महापथा || १-५-७].19
It may also be noted that none of the Samhita, Brahmana and Upanishat texts
mentioned the unit of Yojana. Shadvimsha Brahmana referred to the unit of Ashvina.
The word ‘Yojana’ was used in Sutra texts for the first time. Evidently, Ramayana
cannot be dated before the era of Samhitas, Brahmanas and Upanishads.

3. Ramayana refers Taittiriyas (आचायिोः तैर्त्तरीयाणाम् अर्भरूपोः च वेिर्वत् ||).22 Tittiris were
the disciples of Vaishampayana who was the pupil of Veda Vyāsa and lived around
11100 BCE.
4. Ramayana also refers to Dhanurveda and Vedangas (धनुवेिर्विां स्रेष्ठ – 2.1.29,
सम्यन्विद्याव्रतस्नात यथावत्साङ्गवेिर्वत् – 2.1.20, धनुोः वेिे च वेिे च वेि अन्गेषु च र्नर्ष्ठतोः
||5.35.14). I have already explained the dates of Vedangas and Upavedas. Therefore,
Ramayana cannot be dated before 6700 BCE.
5. Ramayana refers to Kshatraveda and Brahmaveda (क्षत्रवेिर्विां श्रेष्ठ ब्रह्मवेिर्विामर्प।
ब्रह्मपुत्र वर्सष्ठ मामेवं वितु िे वता:।।1.65.23।।). Evidently, Kshatraveda is Dhanurveda.
Nakshatrakalpa of Atharvaveda refers to Brahmaveda as Atharvaveda. Some
commentators of Ramayana have interpreted Kshatraveda as Atharvaveda. In ancient
times, Atharvaveda is also known as Brahmaveda, Bhishgveda and Angirasaveda.
6. In Kishkindha kanda, Rama says that Hanuman might have read Rigveda, Yajurveda,
Samaveda and entire Vyākarana. Vyakarana was not only evolved to an advanced
stage but also many Vyākarana shastras existed in Ramayana era (न अन्ऋिेि र्वनीतस्य
नायजुवेिधाररणोः | नासामवेिर्विु षोः शक्यम् एवम् र्वभार्षतुम् || 4.3.28, नूनम् व्याकरणम्
कृत्स्नम् अनेन बहुधा श्रुतम् | बहु व्याहरता अनेन न र्कंर्चत् अपशन्वितम् ||4.3.29). Uttara

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 Kanda refers to the subject of advanced grammar as Nava Vyakarana (स ऽयं
नवव्याकरणाथिवेत्ता).
7. Ramayana indicates that Dasharatha lived for many thousands of years. Dilipa
flourished for 30,000 years. Jatayu lived for 60,000 years. Rama reigned for 11000
years. In Uttara Kanda, Valmiki himself says that he was the 10th son of Prachetas and
did penance for 10000 years. Evidently, all these verses have been added by the
updaters after Mahabharata era. [अनेकवषिसाहस्र वृद्धस्त्त्वमर्स पार्थिव |2.2.21, प्राय
वषिसहस्रार्ण बहू न्यायूंर्ष जीवतोः- 2.2.8, र्िलीपोः तु महातेजा यज्ञैोः बहुर्भोः इष्टवान् | र्त्रंशत् वषि
सहस्रार्ण राजा राज्यम् अकारयत् || 1.42.8, षर्ष्ट वषि सहस्रार्ण जातस्य मम रावण | र्पतृ
पैतामहम् राज्यम् यथावत् अनुर्तष्ठतोः || 3.50.20, िश वषि सहस्रार्ण िश वषि शतार्न च | राम
राज्यम् उपार्सत्वा ब्रह्म ल कम् प्रयास्यर्त || 1.1.97]. Evidently, these slokas were
interpolated after the introduction of the greater duration of Chaturyuga (4320000
years).
8. Ramayana refers to Mātanga Muni, the teacher of Shabari. He was probably the
author of Brihaddeshi. Mātanga Muni quotes Bharata Natyashastra which was written
in Treta Yuga. Vālmiki has also used the vocabulary similar to Bharata Nātyashastra.
Therefore, Bharata Muni and Mātanga Muni flourished before the lifetime of Rāma.
9. Ramayana refers to Kavatapuram as the capital of Pandya kings. The Sangam literature
relates that Kavātapuram was the capital of Pandyan kings during the period of second
Sangam era (6826-3126 BCE).

External Evidence

Manu Smriti (5000 BCE) is the earliest text that indirectly refers to Ramayana. It refers to
Lichchavis who were the descendants of Rama. Sukra Niti (after 5000 BCE) also refers to
Ramayana. Later texts like Katyayana Smriti and Garga Samhita of pre-Mahabharata era also
have the references of Ramayana. Evidently, none of the texts written in Samhita Sanskrit
language and the Sutra texts of Vedangas and Upangas refer to Ramayana. Thus, the external
evidence also validates the upper and lower limits of Ramayana timelines to be around 6000-
5000 BCE.

Kapis and Rikshas of Ramayana era

Hanuman, Sugriva, Vali, Angada, Nala and Nila have been mentioned to as Kapis in Ramayana.
Jambavant relates the legend of the birth of Hanuman in Kishkindha Kanda. Hanuman was
the son of Kesari. His mother was Apsaras Punjikasthalā also known as Anjana. She was the
daughter of Kunjara, a king of Kapis or Vanaras. Enamoured by her beauty, Vayu II, a
descendant of Adityas established a relationship with Anjana. Thus, Hanuman was born to
Anjana and Vayu. Therefore, Hanuman was an “Aurasa”of Vayu or Pavana and “Kshetraja”of
Kesari. Jambavant indicates that Kesari was a contemporary of Garutman or Garuda, son of
Arishtanemi (Rishi Kashyapa Prajapati) and Vinatā. Thus, Hanuman I might have flourished
around 11200-11100 BCE whereas Hanuman II was the contemporary of Ramayana era. This

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is the reason why Jambavant relates the historical legend of Hanuman I’s birth to Hanuman
II. Shatapatha Brahmana also refers to Punjikashalā.

Maharshi Kapi of Rigvedic was the descendant of Angirasa gotra and the founder of the
pravara gotra of Kapi. The word ‘Kapi’ was never used for a monkey in Chandas and Samhita
texts. Evidently, Kapi became synonymous to Vānara or monkey in Bhāshā Sanskrit. Rigvedic
Rishi Vrishākapi was the son of Indra. Seemingly, Anjana’s father Kunjara was the king of the
community of Kapis, the descendants of Rishi Kapi and Kesari, the father of Hanuman also
belonged to the community of Kapis. This is how a royal community of Kapis came into
existence in Kishkindhā. The Kings of Kapis had a monkey image on their flag as indicated in
Jain sources. Jain Ramayana clearly describes Hanuman, Sugriva etc. as human beings.

According to Puranas, Jambavan I was the son of Brahma and the younger brother of
Himavan. Evidently, he was the contemporary of Shiva and lived around 11250 BCE. He
became the king of the community of Rikshas (the progeny of Riksha). The cave of Jambavn
was built by Maya as recorded in Ramayana. Jambavan II (11150 BCE) was the contemporary
of Devakiputra Krishna and married off his daughter Jāmbavati to him. Jambavan III of
Ramayana era was also a king of Rikshas. Seemingly, his mother belonged to the community
of Kapis. Therefore, Jambavan is also reffered to as “Kapishreshtha” in Ramayana.
Traditionally, Kapis and Rikshas had a close relationship since ancient times. Gradually, the
words “Kapi” and “Riksha” became synonymous to monkey and bear in Laukika Sanskrit. The
later updaters of Ramayana described Kapi as a monkey and Jambavan & Rikasha as a bear to
induce “Adbuta Rasa” and exaggerated the description of the events related to Kapis and
Rikshas. Similarly, Jatayu and Sampati were the descendants of Garuda, son of Rishi Kashyapa
and mother Vinatā and not vultures.

Pushpaka Vimana

The ancestors of Ravana had politically dominated in South India and Sri Lanka during pre-
Ramayana era. Valmiki Ramayana informs us that Ravana and Vaishravana were the sons of
Vishravas and Kaikesi. Seemingly, Vaishravana became the king of Sri Lanka and Ravana
inherited the kingdom of his father in South India. The golden city of Lankapuri was designed
and built by Vishvakarma. Lankapuri was the most beautiful city of the world during
Ramayana era. Ravana forcibly took over the city of Lankapuri and Pushpaka Vimana from his
brother. Vaishravana had no other option to emigrate northwards and became the king of
Alakapuri of Yakshas.
Vishvakarma was the earliest civil engineer of Rig Vedic period. His descendants were also
known as Vishvakarma. They pursued the profession of their forefathers. Vishvakarma, the
contemporary of Vaishravana and Ravana made a flying chariot named as Pushpaka Vimana.
Interestingly, King Shalva of Saubha (11150-11050 BCE) was the first to use Vimana when he
attacked the city of Dvaravati of Devakiputra Krishna.24 In all probability, Vimana or Pushpaka
Vimana was like a hot air balloon carrying a specially designed chariot. Rama along with Sita,
Lakshmana and Hanuman boarded the Pushpaka Vimana and returned to Ayodhya from Sri
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Lanka in just 18 days. Ramayana describes Pushpaka Vimana resembling a summit of mount
Meru (tam Merushikharākāram nirmitam Vishvakarmanā) that indicates the size of huge air
balloon. The description of the take off of Pushka Vimana in Ramayana as “Utpapāta
Vihāyasam” also indicates the ride of hot air balloon. Interestingly, selected natural silk with
appropriate coatings can be an excellent balloon material. Vishvakarma of Ramayana era
might have used natural silk to make the fabric of hot air balloon. According to Zoroastrian
history, the Kayanian king Kai Khusrow also travelled in an arial vehicle (hot air balloon) from
Iran to China (Xinxiang).

Trikuta Shikhra, the Location of Lankapuri of Ravana

Sundara Kanda of Ramayana tells us that the city of Lankapuri was located on the peak of
Trikuta Parvata. र्त्रकूटर्शखरे लङ्ां न्वस्थतां स्वस्थ ििशि ह || ५-२-१ .Interestingly, Al Beruni says;
"According to Hindus, Lanka is the castle of the demons. It is 30 Yojanas above the earth.....It
is on account of Lanka and the island of Vadavamukha (Volcano) that the Hindus consider the
south as foreboding evil."
The Mountain "Pidurutalagala" is the highest peak of central hill country of Sri Lanka.
Vadavamukha or Volcano is also located in these hills of Sri Lanka. In all probability,
Trikutashikhara was the peak of Pidurutalagala. Its height is 2524 meters. Vishvakarma built
the fortress of Lanka. Later, Rakshasas or Asuras occupied this city. I have already explained
that the length of Yojana was ~165 meters during Ramayana era. Thus, Lanka city was located
30 Yojanas i.e. 4950 meters above the earth. Seemingly, the road to Lanka city from foothills
to peak had a length of 5 km. Ramayana indicates that the palace of Ravana had the length of
one Yojana (165 meters) and the breadth of half yojana (82.5 meters).अधि य जन र्वस्तीणिम्
आयतम् य जनम् र्ह तत् | भवनम् राक्षस इन्द्रस्य बहु प्रासाि सम्हकुलम् || 5-9-2 II
The Date of Vasishtha Rāmāyana or Yoga Vāsishtha (5600-5570 BCE)

Vālmiki’s Yoga Vāsishtha or Vasishtha Rāmāyana was the earliest exposition of Vedānta
philosophy. The earliest reference of Vasishtha philosophy is found in Anushāsana Parva of
Mahabharata (6th Adhyaya). Vasishtha Samhita’s Yoga Kānda is available toady. Seemingly,
Vasishtha of Rāmāyana era compiled Vasishtha Samhita and imparted philosophical
knowledge to Rama. Vālmiki had witnessed the philosophical discussions between Vasishtha
and Rama. He authored Vasishtha Rāmāyana or Yoga Vāsishtha and gave it to his disciple
Bhāradvāja. Mahabharata also refers to Vasishtha’s philosophy. Many scholars attempted to
date Yoga Vāsishtha based on the internal evidence. Some scholars claim that Yoga Vasishtha
influenced from the Vijnanavada and Mādhyamaka schools of Buddhism. Taittiriya Upanishad
mentions Vijnāna as Brahma (Vijnānam Brahma). Upanishads refer to Parā (transcendental
consciousness), Pashyanti (intellectual consciousness), Madhyamā (mental consciousness)
and Vaikhari (physical consciousness). The ideas of Vijnāna and Madhymā were integral part
of Upanishadic philosophy. The schools of Buddhist philosophy have also been evolved under
the influence of Upanishadic philosophy.

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Some scholars pointed out that a sloka of Yoga Vāsishtha is also identical with a verse in
Kalidasa’s Kumarasambhava.26 Therefore, Yoga Vāsishtha was written after Kalidasa. But it is
also possible that Kalidasa borrowed it from Yoga Vasishtha. Seemingly, Yoga Vāsishtha was
enlarged and recompiled in later times but its antiquity cannot be denied based on some
verses added or interpolated in later period. Therefore, the earliest version of Yoga Vāsishtha
was written by Vālmiki around 5600-5570 BCE. The concise versions of Yoga Vāsishtha like
Mokshopāya and Laghu Yogavāsishtha were written by Kashmiri scholars. Mokshopaya refers
to Kashmir King Yashaskara and his minister Narasimha. Laghu Yogavāsishtha was written by
Abhinanda.

Adbhuta, Ananda, Agastya and Adhyatma Ramayanas

According to tradition, Valmiki also authored Adbhuta Ramayana and Ananda Ramayana.
Seemingly, Valmiki authored only Valmiki Ramayana and Yoga Vāsishtha. Either his
descendants or the later poets of Dvapara Yuga wrote Adbhuta and Ananda Ramayanas based
on Valmiki Ramayana. Since these Ramayanas were written based on Valmiki Ramayana,
therefore, the authorship of these Ramayanas might have been attributed to Valmiki. The
naming of Adbhuta and Ananda indicates the poetic and dramatic presentation of Ramayana
to portray Adbhuta Rasa and Ananda Rasa. Numerous Sanskrit poets of Dvapara Yuga and Kali
Yuga had attempted to present the popular story of Ramayana in their poetry and Nātakas.
Seemingly, Agastya of Dvapara Yuga also authored a Ramayana which is known as “Agastya
Ramayana”.

Probably, Vyāsa of Mahabharata era wrote Adhyātma Ramayana because it is an extract from
the Brahmanda Purana. The concept of the incarnations of Vishnu was evolving during
Mahabharata era and Vyāsa has propounded Rama as an incarnation of Vishnu. Since the
story of Ramayana had been retold poetically and dramatically to many generations,
numeroys mythological narratives of the Ramayana like Rama as an incarnation of Vishnu,
Sitā as the daughter of Bhudevi (earth), Vāli, Sugreeva and Hanuman of the Kapi community
as monkeys, Jambavan as the king of Rikshas (King of bears) and Jatayu, Sampati as vultures,
Sagara lived for 60000 years, Rama reigned for 11000 years etc. have been evolved.

The Legend of Hanumad Ramayana

According to legends, Hanuman was the first who briefly wrote the account of Rama’s victory
over Ravana on clay tablets. He might have recited it to Sri Rama. But Sri Rama said to
Hanuman; “I have just done my righteous duty. There is nothing extraordinary to write
laboriously about me.” Disappointed Hanuman threw these clay tablets near the sea.
Interestingly, Kalidasa found one clay tablet written in an extinct script near sea. He hung it
in a public place so that someone having the knowledge of this extinct script may decipher it.
Finally, Kalidasa himself deciphered it and found only one pada of a sloka written by
Hanuman. Thus, Kalidasa was the first epigraphist of the world. Most probably, Kalidasa I, the

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author of Meghadutam found the clay tablet of Hanuman near Rameshvaram. He lived
around 780-709 BCE.

The Khotanese Ramayana

According to Khotanese tradition, Dasharatha was also known as Sahasrabāhu who fought
with Paraśurāma and got killed. Evidently, Kartaviryarjuna was referred to as Dasharatha and
Sahasrabahu. Seemingly, Kartaviryarjuna had two more sons named as Rāma and Lakṣmaṇa
who were saved by a queen. Thus, Rama and Lakshmana, sons of Sahasrabahu lived around
11180 BCE. They had killed Paraśurāma in revenge. Ravana I, a junior contemporary of
Kartaviryarjuna had a daughter named Sitā. Adbhuta Ramayana also refers to Sitā as a
daughter of Ravana I. Seemingly, later updaters have mixed up the stories of Sitā I (~11180
BCE), daughter of Ravana I and Sitā II (5667-5590 BCE), daughter of Mithila king.

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